Further information:

Mufti Abu Layth: I will soon begin a weekly online fiqh course covering the ‘Risalah’ of Ibn Abi Zayd al-Qayrawani, who was also known as ‘Young Malik’. The text is a widely accepted manual for Maliki jurisprudence, which during various eras of history was often memorised and at times even written in gold. This is an outstanding opportunity for seekers of knowledge to embark on an enlightened journey to discover the teachings of the Enlightened City – al-Madinah al-Munawwarah – as taught and transmitted by the Legend, Imam Malik, a true reflection of the Hadith of the Messenger of Allah: “a time will come when people will beat their camels in search of knowledge and they shall not find anyone more knowledgable than the Scholar of Madinah” If you are interested in taking the course, please contact Junaid Ibn Ahmed. Places will be limited for quality control.

He also shared this about the course:

Mufti Abu Layth: There will be a huge effort involved in the background research for these classes, commentaries such azZarruq, ibn Naji, anNafrawi, AbdulWahhab, alGhumari & others will all be incorporated into the Dars.

If one wants to enroll in the course (or ask about timings, course fees etc.) one may contact sidi Junaid Ibn Ahmed via private message on Facebook (click his name to go to his Facebook page).

A little information about the Mufti:

Mufti Abu Layth al-Maliki carried out preliminary Arabic and Islamic Studies as a teenager in the UK before going to Damascus, Syria, where he adopted the Maliki madh’hab and studied the essential knowledge of Islam. He went on to memorise the Qur’an along with Tafsir at the Jami`ah Muhammadiyyah Institute in Islamabad, Pakistan.

Mufti Abu Layth returned to Syria to recite the entire Qur’an to Shaykh `Abdu’l-Haadi at-Tabbaa’ and gained an ijazah and chain of transmission (isnad) going back to the Messenger of Allah (salla’Llahu `alayhi wa sallam).

After gaining his ijazah, the Mufti completed the Dars-e-Nizami `Alim Course, at the renowned Jami`ah Binnoria in Karachi, Pakistan, where he graduated first class in various Islamic Sciences, from Tafsir, Usul and Comparative Fiqh, to Arabic Literature, Arabic Grammar and `Aqidah. There he gained his isnad in the major books of Hadith.

Mufti Abu Layth then completed the Mufti Course at the same institute where he further specialised in Fiqh, across the various madh’habs, and trained to give Fatwas on Islamic Issues under the supervision of Mufti Abdullah Shoukat (who is a key student of Mufti Taqi Usmani) for Hanafi Fiqh, and Mufti Salim Al-Tunisi for Maliki Fiqh.

Since his return to the UK, he has qualified as a school teacher, and is currently working towards completing his Degree in Psychology. Mufti Abu Layth al-Maliki has a small group of students in Maliki Fiqh who he teaches regularly in Birmingham, and is also engaged in teaching Fiqh and Arabic online.

Fi Amanillah.

Abu Yusuf said to Malik, “You do the adhan with tarjih, but you have no hadith from the Prophet about this.” Malik turned to him and said: “Subhan Allah! I have never seen anything more amazing than this. The call to prayer has been done (here) every day, five times a day, in front of witnesses, and sons have inherited it from their fathers since the time of the Messenger of Allah, sallallahu ‘alayhi wa salam. Does this need “So-and-so from so-and-so”? This is sounder (asahh) in our opinion than hadith.

- Originally posted by Abdul-Ghafur Starck

Imam Malik رحمه الله said,

“The shield of the scholar is, ‘I don’t know’, so If he leaves it down, his attacker will strike him”

{Yusuf Ibn Abd al-Barr رحمه الله in his al-Intiqa’ fi Fada’il at-Thalatha al-Fuqaha}

- Originally posted by Ustadh Luqman al-Andalusi

Imam Malik رحمه الله said,

“Knowledge does not consist in narrating much. Knowledge is but a light which Allah places in the heart.”

{Sifat as-Safwah, Volume 2 pg.197; Tafsir Ibn Kathir, Volume 3 pg.555}

- Originally posted by Ustadh Luqman al-Andalusi

Imam Malik رحمه الله said,

“My mother would dress me up in the clothes of the scholars while I still was a young boy and she would tell me, ‘Go to the Masjid and seek knowledge from Imam ar-Rabiʿah رحمه الله , study his manners before you take from his knowledge.’”

{This book in Arabic is named = Siyar Aʿlam an-Nubala’. In English this means = The Lives of the Noble Figures. It is a biographical book regarding many famous and pious Muslims}

- Originally posted by Ustadh Luqman al-Andalusi

“My eyes have never fallen on anyone faster in understanding, correct in answering, and examining as Imam Malik.”

Imam al-Shafi’i (rahmatullahi ‘alayhi) said,

“Knowledge is encompassed by three people: Malik bin Anas, al-Laith bin Sa’ad and Sufyan bin ‘Uyaina.”

and

“When the scholars of knowledge are mentioned, Imam Malik is the guiding star.”

Imam Ahmad bin Hanbal (rahmatullahi ‘alayhi) said,

“I have compared Imam Malik to al-Awza’i, Hammad, al-Hakim, al-Thawri, al-Laith, in knowledge, but he is the leader in Hadith and Fiqh.”

Imam Sufyan bin ‘Uyaina (rahmatullahi ‘alayhi) said,

“May Allah have mercy upon Imam Malik. He only narrated authentic Hadith, he would never report except from the reliable. In my opinion, Madina without him, has only had a decrease in knowledge after his demise.”

Taken from: http://www.cordobaacademy.com/muwatta-of-imam-malik.html

“One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Makka).” Muslim narrated it through ten chains in his Sahih.

Imam Nawawi (rahmatullahi alaihi) in his commentary on Sahih Muslim said:

“The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning Makka and Madina: which of the two is better? The way of Imam Shafi’i (rahmatullahi alaihi) and the vast majority of the scholars is that Makka is better than Madina and that the mosque in Makka is better than the mosque in Madina. The opposite is true for Imam Malik (rahmatullahi alaihi) and a group of scholars.

According to Imam Shafi’i (rahmatullahi alaihi) and the vast majority, the meaning of the exception is: “except the Holy Mosque (in Makka), for prayer in it is better than in my mosque.” According to Imam Malik (rahmatullahi alaihi) and those who agree with him, however, the meaning of the exception is: “except the Holy Mosque (in Makka), for prayer in my mosque is better than there, but not by a thousand times.”

Imam Nawawi (rahmatullahi alaihi) goes on to quote the hadith of ‘Abd Allah Ibn al-Zubayr (radhi’Allahu anhu) whereby the Holy Prophet (alaihi salat wa salam) said:

“One prayer in this mosque of mine is better than a thousand prayers in any other except the Holy Mosque (in Makka), and one prayer in the Holy Mosque (in Makka) is better than one hundred prayers in my mosque.” Imam Nawawi (rahmatullahi alaihi) said: “A fair hadith (hadith hasan), narrated by Imam Ahmad ibn Hanbal (rahmatullahi alaihi) in his Musnad, Bayhaqi (rahmatullahi alaihi), and others with a fair chain, and Allah knows best.” End of Imam Nawawi’s (rahmatullahi alaihi) words.

Source: Nawawi, Sharh Sahih Muslim, Khalil al-Mays ed., Beirut: Dar al-Qalam, 9/10:172.

Qadi ‘Iyad al-Maliki (rahmatullahi alaihi) said in al-Shifa’, chapter on “the etiquette of entering the mosque of the Holy Prophet (alaihi salat wa salam) and its excellence”:

[Regarding the hadith: "One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Makka)"]

“The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning the greater excellence of Makka and Madina. Imam Malik (rahmatullahi alaihi) considers, according to the narrations of Ashhab (rahmatullahi alaihi) [ibn 'Abd al-'Aziz], Ibn Nafi’ (rahmatullahi alaihi) the companion of Imam Malik (rahmatullahi alaihi), and a large group of others among his companions: that the meaning of the hadith whereby prayer in the Holy Prophet’s (alaihi salat wa salam) mosque is better than that one thousand in any other mosque except the Holy Mosque (in Makka), is that prayer in the Holy Prophet’s (alaihi salat wa salam) mosque is better than that in the Holy Mosque (in Makka), but not by a thousand times. They use as proof what has been related from ‘Umar ibn al-Khattab (radhi’Allahu anhu) ["in Musnad al-Humaydi" -- 'Ali al-Qari] (rahmatullahi alaihi) whereby prayer in the Sacred Mosque (in Makka) is better than a hundred prayers in other mosques in any other. It follows from this that the excellence of the Holy Prophet’s (alaihi salat wa salam) mosque (over Makka) is nine hundred times greater, and a thousand times greater than all other mosques. This is based on the superexcellence of Madina over Makka to which we have referred, and is the position of ‘Umar ibn al-Khattab (radhi’Allahu anhu), Imam Malik (rahmatullahi alaihi), and the majority of the people of Madina.” End of Qadi ‘Iyad’s (rahmatullahi alaihi) words.

al-Shawkani (rahmatullahi alaihi) in Nayl al-Awtar says:

“The position of ‘Umar (radhi’Allahu anhu) and some of the Companions (radhi’Allahu anhu aj’ma’in) and Imam Malik (rahmatullahi alaihi) and the majority of the people of Madina is that Madina is better.”

Sources: Qadi ‘Iyad (rahmatullahi alaihi), al-Shifa’, ed. al-Bajawi, 2:681.

Shawkani (rahmatullahi alaihi), Nayl al-awtar, Dar al-kutub al-’ilmiyya, 5:28.

In his commentary on Qadi ‘Iyad (rahmatullahi alaihi), Imam ‘Ali al-Qari al-Hanafi (rahmatullahi alaihi) writes:

“There is no doubt that Makka, among the highly venerated sanctuaries, is preferable to Madina itself, except for the mound of the Holy Prophet’s (alaihi salat wa salam) grave, which is mercy and tranquillity: for it is better than the Ka’ba or rather, better than the Throne itself according to a large group of the scholars.” End of Qari’s (rahmatullahi alaihi) words.

Source: al-Qari (rahmatullahi alaihi), Sharh al-Shifa’, Dar al-kutub al-’ilmiyya ed., 2:162.

The Holy Prophet’s Grave is the Holiest Site on Earth

Qadi ‘Iyad (rahmatullahi alaihi) states in al-Shifa’, in the chapter on visiting the Holy Prophet (alaihi salat wa salam), the consensus of the Muslims whereby the site of the Holy Prophet’s (alaihi salat wa salam) grave is the holiest site on earth. This particular consensus has been questioned by Ibn Taymiyya (rahmatullahi alaihi) in his al-Ziyara and Shawkani (rahmatullahi alaihi) in Nayl al-awtar, however, it is established that some of the major scholars of all four schools agree to this view whether or not it is a consensus, among whom are the following:

Hanafis: ‘Ali al-Qari (rahmatullahi alaihi) in his Sharh al-Shifa’ already quoted.

Malikis: Qadi ‘Iyad (rahmatullahi alaihi) in al-Shifa’ already quoted. He cited ijma’ on this question.

Shafi’i’s: Imam Nawawi (rahmatullahi alaihi) in his Sharh Sahih Muslim 6:101 and al-Majmu’ sharh al-muhadhdhab 7:444. He reported ‘Iyad’s (rahmatullahi alaihi) statement and did not contradict it.

Hanbalis: Ibn ‘Aqil (rahmatullahi alaihi) as quoted by Ibn Qayyim (rahmatullahi alaihi) in Bada’i’ al-fawa’id

See also: Sa’di Abu Habib, Mawsu’at al-ijma’ fi al-fiqh al-islami 2:919.

Source: Sunnah.org

Assalamu alaikum

Statements made by Ibn Taymiyya (rahmatullahi alaihi) on the scholars of Madina and the Maliki Madhhab; as good fortune would have it, he was not a follower of the Maliki Madhhab. This, of course, means that this is a more objective view and that he is not influenced by taqlid.

“The school which they established in the ear of the Sahaba (radhi’Allahu anhu aj’ma’in), their followers and their follower’s followers, is the soundest of all such schools, in the East and West, in its roots as well as its branches. Whoever gives careful thought to the fundamentals of Islam and the principles of Islamic Law will find that the fundamentals adhered to by Imam Malik (rahmatullahi alaihi) and the inhabitants of Madina were the soundest of all principles and rules. This is a vast topic, and if we were to do a thorough investigation of the merit of Madina’s scholars and the soundness of their principles, we would have a great more to say. This said, there can be no doubt on anyone’s part that of all people, no one has shown greater concern for the Madina school than Imam Malik (rahmatullahi alaihi) whether by transmitting the narratives through which it has been passed down by or by explaining its views. Indeed, neither in his own era nor since his era has anyone done more than Imam Malik (rahmatullahi alaihi) in this respect.

Based on the foregoing, it will be clear what I mean when I speak of the Maliki Madhhab. It will likewise be clear that it is a school with which the Imam, Malik ibn Anas (rahmatullahi alaihi), was associated and that this Imam was only one of its numerous links. Even so, he was, both in his own era and thereafter, the one who possessed the most thorough understanding of this school and who undertook the most comprehensive collection of its supporting narratives. It will thus be understood that when I speak about fundamentals or principles of the Maliki Madhhab, my intent will be to say not that these principles are somehow Imam Malik’s (rahmatullahi alaihi) possession but, rather, that Imam Malik (rahmatullahi alaihi) was their possession, as it were, both in his fiqh and his independent interpretations.”

Taken from Imam Shatibi’s (rahmatullahi alaihi) “Theory of the Higher Objectives and Intents of Islamic Law.”

Source: Note by sidi Asadullah Habrifaqir on Facebook

When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)

His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”

People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu Hanifa was, who supported this kind of questions.

As for Imam Abu Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.

In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.

Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.

Imam Abu Hanifa reminded him of what the Prophet (salla Allahu ‘alayhi wa sallam) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (salla Allahu ‘alayhi wa sallam) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (salla Allahu ‘alayhi wa sallam) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (salla Allahu ‘alayhi wa sallam) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (salla Allahu ‘alayhi wa sallam) said that the man killed would go to the hellfire.

Abu Hanifa said that the Prophet (salla Allahu ‘alayhi wa sallam) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu Hanifa was questioning the future to protect people. That was what the Prophet (salla Allahu ‘alayhi wa sallam) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.

Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.

The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.

The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.

The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.

Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (salla Allahu ‘alayhi wa sallam) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.

A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”

Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (salla Allahu ‘alayhi wa sallam) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”

He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (salla Allahu ‘alayhi wa sallam) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (salla Allahu ‘alayhi wa sallam) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.

Then, he narrated the hadith of the Prophet (salla Allahu ‘alayhi wa sallam) where he said that his companions are like the stars any of which can guide people. Imam Abu Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.

Al-Layth ibn Sa’d said, “By Allah, this also, is an integration of the ummah.”

When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.

The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (salla Allahu ‘alayhi wa sallam) did not want.

Imam Abu Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (salla Allahu ‘alayhi wa sallam). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.

If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.

After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.

He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”

Al-Layth went to Imam Abu Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”

We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.

What happened after that? First, Imam Abu Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.

Meanwhile, Muhammad Ibn ul-Hasan, a student of Abu Hanifa’s, held a session in Iraq to present the approach of Malik.

Once, Imam Abu Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.

The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.

Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (salla Allahu ‘alayhi wa sallam) are spread all over the world. Those were Abu Hanifa’s words from their encounter.

Look at the superb manners and morals of differentiating with someone as well as handling the truth.

The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.

Source: Islamiology blog

“It was not a part of people’s fatwas to say ‘This is halal and this is haram’, but they used to say, ‘I disapprove of this and would not do it myself,’ and people used to be content with that.” In another place, “They didn’t use to say ‘halal’ nor ‘haram’ except about that which was [stated to be so] in the Book of Allah ta’ala.”

[From Hajj Abdassamad Clarke's translation of Kitab al-Jami' of Ibn Abi Zayd al-Qayrawani, entitled "A Madinan View: on the Sunnah, courtesy, battles and history"]